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1. Every magician has a beautiful vision for the world.
2. Every system of magic is a single artists tool, used to reshape reality.
3. If you believe, it shall exist.
4. When you call, they will answer.
5. Success and failure, is one and the same: ignorance and depression is the enemy.
6. Be like all equally, and you shall unite; refuse and separate.

Chapter 47. Lityerses.

Section 2. Killing the Corn-spirit.

IN PHRYGIA the corresponding song, sung by harvesters both at reaping and at threshing, was called Lityerses. According to one story, Lityerses was a bastard son of Midas, King of Phrygia, and dwelt at Celaenae. He used to reap the corn, and had an enormous appetite. When a stranger happened to enter the corn-field or to pass by it, Lityerses gave him plenty to eat and drink, then took him to the corn-fields on the banks of the Maeander and compelled him to reap along with him. Lastly, it was his custom to wrap the stranger in a sheaf, cut off his head with a sickle, and carry away his body, swathed in the corn-stalks. But at last Hercules undertook to reap with him, cut off his head with the sickle, and threw his body into the river. As Hercules is reported to have slain Lityerses in the same way that Lityerses slew others, we may infer that Lityerses used to throw the bodies of his victims into the river. According to another version of the story, Lityerses, a son of Midas, was wont to challenge people to a reaping match with him, and if he vanquished them he used to thrash them; but one day he met with a stronger reaper, who slew him. 1

There are some grounds for supposing that in these stories of Lityerses we have the description of a Phrygian harvest custom in accordance with which certain persons, especially strangers passing the harvest field, were regularly regarded as embodiments of the corn-spirit, and as such were seized by the reapers, wrapt in sheaves, and beheaded, their bodies, bound up in the corn-stalks, being after-wards thrown into water as a rain-charm. The grounds for this supposition are, first, the resemblance of the Lityerses story to the harvest customs of European peasantry, and, second, the frequency of human sacrifices offered by savage races to promote the fertility of the fields. We will examine these grounds successively, beginning with the former. 2

In comparing the story with the harvest customs of Europe, three points deserve special attention, namely: I. the reaping match and the binding of persons in the sheaves; II. the killing of the corn-spirit or his representatives; III. the treatment of visitors to the harvest field or of strangers passing it. 3

I. In regard to the first head, we have seen that in modern Europe the person who cuts or binds or threshes the last sheaf is often exposed to rough treatment at the hands of his fellow-labourers. For example, he is bound up in the last sheaf, and, thus encased, is carried or carted about, beaten, drenched with water, thrown on a dunghill, and so forth. Or, if he is spared this horse-play, he is at least the subject of ridicule or is thought to be destined to suffer some misfortune in the course of the year. Hence the harvesters are naturally reluctant to give the last cut at reaping or the last stroke at threshing or to bind the last sheaf, and towards the close of the work this reluctance produces an emulation among the labourers, each striving to finish his task as fast as possible, in order that he may escape the invidious distinction of being last. For example, in the Mittelmark district of Prussia, when the rye has been reaped, and the last sheaves are about to be tied up, the binders stand in two rows facing each other, every woman with her sheaf and her straw rope before her. At a given signal they all tie up their sheaves, and the one who is the last to finish is ridiculed by the rest. Not only so, but her sheaf is made up into human shape and called the Old Man, and she must carry it home to the farmyard, where the harvesters dance in a circle round her and it. Then they take the Old Man to the farmer and deliver it to him with the words, We bring the Old Man to the Master. He may keep him till he gets a new one. After that the Old Man is set up against a tree, where he remains for a long time, the butt of many jests. At Aschbach in Bavaria, when the reaping is nearly finished, the reapers say, Now, we will drive out the Old Man. Each of them sets himself to reap a patch of corn as fast as he can; he who cuts the last handful or the last stalk is greeted by the rest with an exulting cry, You have the Old Man. Sometimes a black mask is fastened on the reapers face and he is dressed in womans clothes; or if the reaper is a woman, she is dressed in mans clothes. A dance follows. At the supper the Old Man gets twice as large a portion of the food as the others. The proceedings are similar at threshing; the person who gives the last stroke is said to have the Old Man. At the supper given to the threshers he has to eat out of the cream-ladle and to drink a great deal. Moreover, he is quizzed and teased in all sorts of ways till he frees himself from further annoyance by treating the others to brandy or beer. 4

These examples illustrate the contests in reaping, threshing, and binding which take place amongst the harvesters, from their unwillingness to suffer the ridicule and discomfort incurred by the one who happens to finish his work last. It will be remembered that the person who is last at reaping, binding, or threshing, is regarded as the representative of the corn-spirit, and this idea is more fully expressed by binding him or her in corn-stalks. The latter custom has been already illustrated, but a few more instances may be added. At Kloxin, near Stettin, the harvesters call out to the woman who binds the last sheaf, You have the Old Man, and must keep him. As late as the first half of the nineteenth century the custom was to tie up the woman herself in pease-straw, and bring her with music to the farmhouse, where the harvesters danced with her till the pease-straw fell off. In other villages round Stettin, when the last harvest-waggon is being loaded, there is a regular race amongst the women, each striving not to be last. For she who places the last sheaf on the waggon is called the Old Man, and is completely swathed in corn-stalks; she is also decked with flowers, and flowers and a helmet of straw are placed on her head. In solemn procession she carries the harvest-crown to the squire, over whose head she holds it while she utters a string of good wishes. At the dance which follows, the Old Man has the right to choose his, or rather her, partner; it is an honour to dance with him. At Gommern, near Magdeburg, the reaper who cuts the last ears of corn is often wrapt up in corn-stalks so completely that it is hard to see whether there is a man in the bundle or not. Thus wrapt up he is taken by another stalwart reaper on his back, and carried round the field amidst the joyous cries of the harvesters. At Neuhausen, near Merseburg, the person who binds the last sheaf is wrapt in ears of oats and saluted as the Oatsman, whereupon the others dance round him. At Brie, Isle de France, the farmer himself is tied up in the first sheaf. At Dingelstedt, in the district of Erfurt, down to the first half of the nineteenth century it was the custom to tie up a man in the last sheaf. He was called the Old Man, and was brought home on the last waggon, amid huzzas and music. On reaching the farmyard he was rolled round the barn and drenched with water. At Nördlingen in Bavaria the man who gives the last stroke at threshing is wrapt in straw and rolled on the threshing-floor. In some parts of Oberpfalz, Bavaria, he is said to get the Old Man, is wrapt in straw, and carried to a neighbour who has not yet finished his threshing. In Silesia the woman who binds the last sheaf has to submit to a good deal of horse-play. She is pushed, knocked down, and tied up in the sheaf, after which she is called the corn-puppet (Kornpopel). 5

In all these cases the idea is that the spirit of the cornthe Old Man of vegetationis driven out of the corn last cut or last threshed, and lives in the barn during the winter. At sowing-time he goes out again to the fields to resume his activity as animating force among the sprouting corn. 6

II. Passing to the second point of comparison between the Lityerses story and European harvest customs, we have now to see that in the latter the corn-spirit is often believed to be killed at reaping or threshing. In the Romsdal and other parts of Norway, when the haymaking is over, the people say that the Old Hay-man has been killed. In some parts of Bavaria the man who gives the last stroke at threshing is said to have killed the Corn-man, the Oats-man, or the Wheat-man, according to the crop. In the Canton of Tillot, in Lorraine, at threshing the last corn the men keep time with their flails, calling out as they thresh, We are killing the Old Woman! We are killing the Old Woman! If there is an old woman in the house she is warned to save herself, or she will be struck dead. Near Ragnit, in Lithuania, the last handful of corn is left standing by itself, with the words, The Old Woman (Boba) is sitting in there. Then a young reaper whets his scythe and, with a strong sweep, cuts down the handful. It is now said of him that he has cut off the Bobas head; and he receives a gratuity from the farmer and a jugful of water over his head from the farmers wife. According to another account, every Lithuanian reaper makes haste to finish his task; for the Old Rye-woman lives in the last stalks, and whoever cuts the last stalks kills the Old Rye-woman, and by killing her he brings trouble on himself. In Wilkischken, in the district of Tilsit, the man who cuts the last corn goes by the name of the killer of the Rye-woman. In Lithuania, again, the corn-spirit is believed to be killed at threshing as well as at reaping. When only a single pile of corn remains to be threshed, all the threshers suddenly step back a few paces, as if at the word of command. Then they fall to work, plying their flails with the utmost rapidity and vehemence, till they come to the last bundle. Upon this they fling themselves with almost frantic fury, straining every nerve, and raining blows on it till the word Halt! rings out sharply from the leader. The man whose flail is the last to fall after the command to stop has been given is immediately surrounded by all the rest, crying out that he has struck the Old Rye-woman dead. He has to expiate the deed by treating them to brandy; and, like the man who cuts the last corn, he is known as the killer of the Old Rye-woman. Sometimes in Lithuania the slain corn-spirit was represented by a puppet. Thus a female figure was made out of corn-stalks, dressed in clothes, and placed on the threshing-floor, under the heap of corn which was to be threshed last. Whoever thereafter gave the last stroke at threshing struck the Old Woman dead. We have already met with examples of burning the figure which represents the corn-spirit. In the East Riding of Yorkshire a custom called burning the Old Witch is observed on the last day of harvest. A small sheaf of corn is burnt on the field in a fire of stubble; peas are parched at the fire and eaten with a liberal allowance of ale; and the lads and lasses romp about the flames and amuse themselves by blackening each others faces. Sometimes, again, the corn-spirit is represented by a man, who lies down under the last corn; it is threshed upon his body, and the people say that the Old Man is being beaten to death. We saw that sometimes the farmers wife is thrust, together with the last sheaf, under the threshing-machine, as if to thresh her, and that afterwards a pretence is made of winnowing her. At Volders, in the Tyrol, husks of corn are stuck behind the neck of the man who gives the last stroke at threshing, and he is throttled with a straw garland. If he is tall, it is believed that the corn will be tall next year. Then he is tied on a bundle and flung into the river. In Carinthia, the thresher who gave the last stroke, and the person who untied the last sheaf on the threshing-floor, are bound hand and foot with straw bands, and crowns of straw are placed on their heads. Then they are tied, face to face, on a sledge, dragged through the village, and flung into a brook. The custom of throwing the representative of the corn-spirit into a stream, like that of drenching him with water, is, as usual, a rain-charm. 7

III. Thus far the representatives of the corn-spirit have generally been the man or woman who cuts, binds, or threshes the last corn. We now come to the cases in which the corn-spirit is represented either by a stranger passing the harvest-field (as in the Lityerses tale), or by a visitor entering it for the first time. All over Germany it is customary for the reapers or threshers to lay hold of passing strangers and bind them with a rope made of corn-stalks, till they pay a forfeit; and when the farmer himself or one of his guests enters the field or the threshing-floor for the first time, he is treated in the same way. Sometimes the rope is only tied round his arm or his feet or his neck. But sometimes he is regularly swathed in corn. Thus at Solör in Norway, whoever enters the field, be he the master or a stranger, is tied up in a sheaf and must pay a ransom. In the neighbourhood of Soest, when the farmer visits the flax-pullers for the first time, he is completely enveloped in flax. Passers-by are also surrounded by the women, tied up in flax, and compelled to stand brandy. At Nördlingen strangers are caught with straw ropes and tied up in a sheaf till they pay a forfeit. Among the Germans of Haselberg, in West Bohemia, as soon as a farmer had given the last corn to be threshed on the threshing-floor, he was swathed in it and had to redeem himself by a present of cakes. In the canton of Putanges, in Normandy, a pretence of tying up the owner of the land in the last sheaf of wheat is still practised, or at least was still practised some quarter of a century ago. The task falls to the women alone. They throw themselves on the proprietor, seize him by the arms, the legs, and the body, throw him to the ground, and stretch him on the last sheaf. Then a show is made of binding him, and the conditions to be observed at the harvest-supper are dictated to him. When he has accepted them, he is released and allowed to get up. At Brie, Isle de France, when any one who does not belong to the farm passes by the harvest-field, the reapers give chase. If they catch him, they bind him in a sheaf an dbite him, one after the other, in the forehead, crying, You shall carry the key of the field. To have the key is an expression used by harvesters elsewhere in the sense of to cut or bind or thresh the last sheaf; hence, it is equivalent to the phrases You have the Old Man, You are the Old Man, which are addressed to the cutter, binder, or thresher of the last sheaf. Therefore, when a stranger, as at Brie, is tied up in a sheaf and told that he will carry the key of the field, it is as much as to say that he is the Old Man, that is, an embodiment of the corn-spirit. In hop-picking, if a well-dressed stranger passes the hop-yard, he is seized by the women, tumbled into the bin, covered with leaves, and not released till he has paid a fine. 8

Thus, like the ancient Lityerses, modern European reapers have been wont to lay hold of a passing stranger and tie him up in a sheaf. It is not to be expected that they should complete the parallel by cutting off his head; but if they do not take such a strong step, their language and gestures are at least indicative of a desire to do so. For instance, in Mecklenburg on the first day of reaping, if the master or mistress or a stranger enters the field, or merely passes by it, all the mowers face towards him and sharpen their scythes, clashing their whet-stones against them in unison, as if they were making ready to mow. Then the woman who leads the mowers steps up to him and ties a band round his left arm. He must ransom himself by payment of a forfeit. Near Ratzeburg, when the master or other person of mark enters the field or passes by it, all the harvesters stop work and march towards him in a body, the men with their scythes in front. On meeting him they form up in line, men and women. The men stick the poles of their scythes in the ground, as they do in whetting them; then they take off their caps and hang them on the scythes, while their leader stands forward and makes a speech. When he has done, they all whet their scythes in measured time very loudly, after which they put on their caps. Two of the women binders then come forward; one of them ties the master or stranger (as the case may be) with corn-ears or with a silken band; the other delivers a rhyming address. The following are specimens of the speeches made by the reaper on these occasions. In some parts of Pomerania every passer-by is stopped, his way being barred with a corn-rope. The reapers form a circle round him and sharpen their scythes, while their leader says:

The men are ready,

The scythes are bent,

The corn is great and small,

The gentleman must be mowed. 9

Then the process of whetting the scythes is repeated. At Ramin, in the district of Stettin, the stranger, standing encircled by the reapers, is thus addressed:

Well stroke the gentleman

With our naked sword,

Wherewith we shear meadows and fields.

We shear princes and lords.

Labourers are often athirst;

If the gentleman will stand beer and brandy

The joke will soon be over.

But, if our prayer he does not like,

The sword has a right to strike. 10

On the threshing-floor strangers are also regarded as embodiments of the corn-spirit, and are treated accordingly. At Wiedingharde in Schleswig when a stranger comes to the threshing-floor he is asked, Shall I teach you the flail-dance? If he says yes, they put the arms of the threshing-flail round his neck as if he were a sheaf of corn, and press them together so tight that he is nearly choked. In some parishes of Wermland (Sweden), when a stranger enters the threshing-floor where the threshers are at work, they say that they will teach him the threshing-song. Then they put a flail round his neck and a straw rope about his body. Also, as we have seen, if a stranger woman enters the threshing-floor, the threshers put a flail round her body and a wreath of corn-stalks round her neck, and call out, See the Corn-woman! See! that is how the Corn-maiden looks! 11

Thus in these harvest-customs of modern Europe the person who cuts, binds, or threshes the last corn is treated as an embodiment of the corn-spirit by being wrapt up in sheaves, killed in mimicry by agricultural implements, and thrown into the water. These coincidences with the Lityerses story seem to prove that the latter is a genuine description of an old Phrygian harvest-custom. But since in the modern parallels the killing of the personal representative of the corn-spirit is necessarily omitted or at most enacted only in mimicry, it is desirable to show that in rude society human beings have been commonly killed as an agricultural ceremony to promote the fertility of the fields. The following examples will make this plain. 12